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29 or criminal in the case of an impure person. The person who is resurrected from the flesh as a “perfect”, an “elect”, or a “saint” is beyond all evil; he has no need of the sacramental aid of the institutional Church, nor is he bound by the laws of the secular power or by the customs of society. The meaning of the two worlds identical in structure, differing in the spiritual principle, and the transition from the one to the other, can best be gathered from the extreme cases. One of the members of the society which followed Amaury “declared that he could not be burnt, because there was something of God in him”. 10 A Dutch Anabaptist unbalanced by the pressure of persecution ran naked in the street and cried: “I am the naked truth”. The best modern case is the creed of Mary Baker Eddy entertaining the idea of a perfect world which has the same structure as the present, minus disease, death and other obstructions of matter. hh. Puritan Ideas – Hanserd Knollys, Thomas Collier. Up to the 16 th century the experience of the two worlds and the idea of the abolition of evil by simply entering the world of light was on the whole successfully suppressed and did not interfere with the institutions on a large scale. The danger line, however, has become visible in Amaury’s idea of the third dispensation. When the idea of the third realm (which we had to discuss earlier in the Gioachitic philosophy of history) fills up with definite ideas about a desirable social order, and particularly when it absorbs the stream of Israelitic eschatology, we arrive at the stage of movements which want to transform the existing society by the short-circuit of a purifying revolution into a realm of light within the living generation. The character of this stage appears clearly in the earlier quoted Sion’s Glory of Hanserd Knollys (1641). Says he: “The whole world is purchased by Christ, and purchased for the Saints, that is Christ´s aim. All is yours, says the Apostle, the whole world: and therefore (Rev. 21.7) it is said, 10 Rufus M. Jones, Studies in Mystical Religion. MacMillan 1923, p. 188.
30 The Saints shall inherit all things. You see that the Saints have little now in the world; now they are the poorest and meanest of all; but then when the adoption of the sons of God shall come in the fullness of it, the world shall be theirs; for the world is purchased for them by Jesus Christ. Not only heaven shall be your kingdom, but this world bodily.” To the question how these things will come about, he answers: “It is God Omnipotent who shall do these things, by that power, whereby he is able to subdue all things unto himself. Mountains shall be made plain, and he shall come skipping over mountains and difficulties. Nothing shall hinder him.” As to the date of the event he calculates on the basis of Daniel 12.11 that the new Sion will begin in 1650 and reach its completion in 1695. 11 A certain theological difficulty is offered by the word “My kingdom is not of this world”. The argument of overcoming is of the greatest importance in the structure of this body of ideas. Thomas Collier explained in a Sermon on the Discovery of the New Creation, delivered at the armyheadquarters at Putney on Sept. 29, 1647: “It’s true we have had, and still have, exceeding low and carnal thoughts of heaven, looking on it as a glorious place above the firmament, out of sight, and not to be enjoyed till after this life.” 12 The argument is that the conception of an otherworldly Kingdom of God is a materialistic idea, while the spiritual conception demands the possibility of a world identical in structure with the present but penetrated by the Spirit of God. Another formula for this idea is contained in the Queries presented to Lord Fairfax in February 1649. The objection of the saying of Christ is answered: “But he doth not say, It shall not be upon the earth, nor while the earth remains.” 13 “World” and “earth” 11 Puritanism and Liberty, Being the Army Debates (1667-9) from the Clarke Manuscripts with Supplementary Documents. Selected and edited with an Introduction by A.S.P. Woodhouse, London 1938, pp. 240 ff. 12 Puritanism and Liberty, p. 390. 13 1.c., p. 244.
Page 1 and 2: OCCASIONAL PAPERS ERIC-VOEGELIN-ARC
Page 3 and 4: Statements and opinions expressed i
Page 6 and 7: ERIC VOEGELIN: THE PEOPLE OF GOD a.
Page 8 and 9: 7 the Empire broke down; the tensio
Page 10 and 11: 9 which we mean by institutionaliza
Page 12 and 13: 11 practically all of the movements
Page 14 and 15: 13 them first, before it is heard f
Page 16 and 17: 15 degenerates and becomes for a ti
Page 18 and 19: 17 movement leading personalities w
Page 20 and 21: 19 dd. The Disintegration in the Re
Page 22 and 23: 21 upheavals in this direction. Mor
Page 24 and 25: 23 civilizations which are based on
Page 26 and 27: 25 Julian of Palermo, a strong revi
Page 28 and 29: 27 shortly before the crusade. In t
Page 32 and 33: 31 are distinguished; the first as
Page 34 and 35: 33 gorgeously garbed court. All thi
Page 36 and 37: 35 conviction is, of course, the th
Page 38 and 39: 37 reality, intellectually and mora
Page 40 and 41: 39 The question of world-content en
Page 42 and 43: 41 Anmerkungen des Herausgebers Abg
Page 44 and 45: 43 Inhaltsverzeichnis der Fassung v
Page 46 and 47: 45 PETER J. OPITZ: NACHWORT DES HER
Page 48 and 49: 47 Inhaltsverzeichnis“ jener Teil
Page 50 and 51: 49 tischen Ideengeschichten bis dah
Page 52 and 53: 51 tical Ideas und insbesondere der
Page 54 and 55: 53 neither become socially effectiv
Page 56 and 57: 55 diese Entwicklungslinie zeitlich
Page 58 and 59: 57 nicht die Generalkategorie, unte
Page 60 and 61: 59 Sinne bildet diese frühe Versio
Page 62 and 63: - VII - Dante Germino: Eric Voegeli
Page 64 and 65: - XXV - Arpad Szakolczai: Stages of
Page 66: “Die Occasional Papers sind nicht

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